तृतीयेयम् असंसङ्गकारिणी भवतारिणी । अनयोदितयोदेति भानुभासेव पद्मिनी
This third stage brings about non-attachment and delivers one from the ocean of becoming; when it arises, it causes the next to arise, as the lotus blooms in sunlight.
विजित्यावग्रहक्षोभदुर्देशप्रमुखान् अरीन् । सुसिक्तमूला लतिका ददात्य् अविकलं फलम्
Having conquered enemies such as confusion, agitation, and unfavorable conditions, the creeper with well-watered roots yields its fruit perfectly.
असंसक्तमतिर् मौनी मदमात्सर्यवर्जितः । वृष्टशारदमेघाभो भवेद् भव्यस् त्रिभूमिकः
One whose mind is unattached, silent, free from pride and envy, becomes noble and established in the three stages, like a raincloud in the autumn sky.
विदिताखिलवेद्यस्य शान्तसन्देहसन्ततेः । नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन
For one who knows all that is to be known and whose stream of doubt is stilled, there is nothing to be gained here by action or inaction.
तृतीयां भूमिकां प्राप्तस् सामान्यासङ्गवान् इह । विचरत्य् असमुन्नद्धḫ परम् आकलयन् पदम्
Having attained the third stage, one here moves about with ordinary attachments, yet contemplates the supreme state without agitation.
श्रेष्ठासंसङ्गवान् एष तृतीये भूमिकापदे । भवति प्रोषिताशेषसङ्कल्पकलनास्पदे
In this third stage, one possesses the highest degree of detachment, having abandoned entirely the realm of all conceptual constructions.
लगत्य् असंसक्तमतेर् न कर्मफलभावना । वारीव पद्मपत्त्रस्य रत्नस्येवोपरञ्जना
For one whose mind is unattached, there is no notion of the fruits of action—just as water does not cling to a lotus leaf, nor does color adhere to a jewel.
नित्यासंसक्तया बुद्ध्या प्रकृतं बहिर् आचरन् । अन्तर् अक्षोभ एवास्ते हृदयेनापराजितः
With a mind perpetually unattached, engaging outwardly in worldly affairs, inwardly he remains unshaken, unconquered in heart.
एनाम् असंसङ्गदशाम् अवाप्य पतत्य् अपीच्छन्न् इह संसृतिं नो । इच्छा च नोदेति न राम ते भो योदेति सा सत्त्वचमत्कृतिर् हि
Having reached this state of non-attachment, even if he falls into worldly existence, he does not desire it, nor does any wish arise—O Rama, that is the wonder of pure being.
मूढस्यासत्कुलोत्थस्य प्रवृत्तस्य नरस्य च । अप्राप्तयोगसङ्गस्य कथम् उत्तरणं भवेत्
How can one who is deluded, born into an ignoble family, engaged in worldly activity, and lacking the association with yoga, ever cross over?
एकाम् अथ द्वितीयां वा तृतीयां चेतरां च वा । आरूढस्य मृतस्य स्यात् कीदृशी भगवन् गतिः
O Blessed One, what is the fate of one who has ascended to the first, second, or third stage, or to any other, but then dies?
मूढस्यारूढदोषस्य तावत् संसृतिर् आतता । यावज् जन्मान्तरशतैश् काकतालीययोगतः
For one who is deluded and has not ascended, transmigration continues as long as, by some rare coincidence, over hundreds of lifetimes, liberation is not attained.
अथ वा साधुसङ्गत्या प्रवृत्तस्य नरस्य नो । उदेति वैराग्यमतिर् मरौ पुष्पलता यथा
Or, when a person engages with the company of the virtuous, the mind inclined to dispassion does not arise—just as a flowering creeper does not grow in a desert.
वैराग्यमतिर् एवं सा प्रवृद्धा भूमिकाक्रमे । नियोजयति संसारे तटीम् इव तरङ्गिणी
Thus, when the mind of dispassion increases, it leads one through the stages of spiritual attainment, just as a riverbank guides the flow of a stream.
केचिज् जन्ममहायोगैर् अप्य् अलब्धविचारणाः । अरघट्टघटीयन्त्रम् इवोर्ध्वाधḫपरास् स्थिताः
Some, even after many births of intense effort, remain without discernment, like the upper and lower parts of a waterwheel that simply move up and down.
प्रथमां वेतरां वापि योगभूमिं तु यो ऽभ्यसेत् । आयुẖक्षयम् अवाप्नोति पुनḫपाश्चात्यजन्मने
Whoever practices even the first or any other stage of yoga attains the exhaustion of their lifespan, and then is not born again.
स तम् अभ्यस्तम् एवान्तर् बुद्धौ परिकरं वरम् । वहन् याति मृतेḫ पार्श्वं यथा स्रोतस् सरिद्रयम्
Carrying within the mind only those excellent attainments that have been practiced, one proceeds after death to the next state, just as a river's current flows to the sea.
तत्र तैश् शुभसङ्कल्पैḫ पवित्रकलनात्मकः । तादृग्गुणमयैर् एव मित्रबन्धुभिर् अन्वितः
There, endowed with pure intentions and accompanied by friends and relatives possessing similar qualities, one is formed by such virtuous attributes.
अदीनात्मा जगद्भावान् अखिलान् अपरामृशन् । संस्मरन् परया भक्त्या जगत्तरणकारणम्
With a steadfast mind, not touching upon all worldly states, remembering with supreme devotion the cause of crossing the world-ocean.
सद्वासनामनोरूपो विजहाति शरीरकम् । वातावधूननाधूतम् आमोदẖ कुसुमं यथा
Taking the form of noble impressions and intentions, he abandons the body, like a fragrant flower released by the wind.
प्राणवातान्वितो जीवगन्धो देहसरोरुहम् । प्रविहाय समुड्डीनẖ कम् अप्य् आकाशम् आगतः
Carrying the scent of life with the breath of prāṇa, he abandons the lotus of the body and rises up, arriving at some space.
मुहूर्तम् एकं सौषुप्तीम् अवस्थाम् अनुतिष्ठति । देहभारं परित्यज्य गाढां निद्राम् उपागतः
For a moment, he remains in the state of deep sleep, having cast off the burden of the body, entering into profound slumber.
क्षणात् प्रबोधम् आयातस् सतताभ्यस्तया स्वया । आपूर्यते वासनया सरित्खात इवाम्भसा
In an instant, he comes to awakening by his own habit of constant practice, and is filled with impressions, like a riverbed with water.
संस्मृत्य स्वधिया साधुस् स स्वभावनया तया । व्योम्नि व्योमवपुर् यस्मिंस् तिष्ठेत् पुर्यष्टकान्वितः
Remembering with his own mind, he stands by his own nature; in the sky, with a sky-like form, he remains, accompanied by the subtle body.
न तु दूरे न निकटे व्योम नेदं न चेतरत् । काम् अप्य् अवर्णनायोग्यां ताम् आकाशदशां विदुः
This sky is neither far nor near, neither this nor something else; they know it as a state of space, indescribable by any attribute.
ततस् स जीवो व्योम्न्य् अत्र प्राणवातमयात्मकः । शनैḫ प्राग्भावम् आदत्ते मधौ रसम् इवाङ्कुरः
Then, that jīva, in this sky, whose nature is made of prāṇa and wind, gradually takes up its previous state, like a sprout absorbing sap in spring.
भावना या सदाभ्यस्ता ताम् एव मरणावधौ । स्मरञ् जीवो जहातीमं भीमं भारं कलेवरम्
The jīva, recalling that contemplation which was always practiced, at the time of death, abandons this dreadful burden of the body.
यं यं भावं स्मरन् देहात् सदाभावितम् उत्प्लुतः । तस्यैव फलम् आप्नोति स्वपौरुषबलार्जितम्
Whatever state he remembers, having always contemplated it and departed from the body, he attains the result of that, earned by his own strength.
आदेहं यत् सदाभ्यस्तं जीवेन तद् असौ मृतौ । सर्वान् भावान् अनादृत्य स्मरतीदं कृतं मया
Whatever has been constantly practiced by the living being in this body, that alone, at the time of death, disregarding all other states, he remembers: 'This I have done.'
युद्धराज्यसुरारामपाठरोदनविभ्रमान् । स्वकर्मफलभीतो ऽसौ नाग्रस्थान् अपि पश्यति
Fearing the results of his own actions, he does not even see those present before him, being absorbed in memories of battles, kingdoms, pleasures, studies, weeping, and confusions.